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IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.2.196
← 1.2.1951.2.197 →
tatra dehī, yathā yāmunācārya-stotre (49)—
vapur-ādiṣu yo’pi ko’pi vā
guṇato’sāni yathā tathā-vidhaḥ |
tad ayaṁ tava pāda-padmayor
aham adyaiva mayā samarpitaḥquoted · yāmunācārya-stotre
The verse — translated
Whoever and whatever I may be among bodies and the rest, and of whatever kind by my qualities — this self I have this very day offered at your lotus feet.
शरीर आदि में मैं जो भी या कोई भी होऊँ, गुणों की दृष्टि से जैसा-तैसा भी होऊँ — वह यह मैं आज ही अपने द्वारा आपके चरण-कमलों में समर्पित कर दिया गया हूँ।
The verse — line by line
L1invocation
vapur-ādiṣu yo’pi ko’pi vā
vapur-ādiṣuamong bodily forms and the rest — that is, in whatever kind of body loc. pl., 'in / among'शरीर आदि जितनी भी देहें हों, उनमें
yo’piwhoever I may be yaḥ + apiजो भी (मैं होऊँ)
ko’pino matter who — any sort of person at all kaḥ + apiकोई भी
vāor — leaving it fully openअथवा
vapuḥ-ādiṣu — among bodily forms and the rest; yaḥ api ko’pi vā — whoever, whatever kind of being I may be at all
vapur-ādiṣu — शरीर आदि देहों में; yo’pi — जो भी; ko’pi — कोई भी; vā — अथवा
This is Yāmunācārya surrendering himself. He begins: whatever body I may take — human, or any other — and whoever I turn out to be in it, no matter what sort. He deliberately leaves it wide open: any form, any identity.
शरीर आदि जितने भी रूप हैं, उनमें मैं चाहे जो भी होऊँ, चाहे कोई भी होऊँ।
vapus: in general Sanskrit simply 'body, form'; here it heads the series 'body and the rest' (vapur-ādi), i.e. every kind of embodiment the soul might receive.
vapus — सामान्य संस्कृत में केवल 'शरीर, रूप'; परन्तु यहाँ यह 'शरीर आदि' (vapur-ādi) श्रृंखला का मुख्य पद है, अर्थात् जीव को जो भी देह मिल सकती है उसका हर प्रकार।
L2invocation
guṇato’sāni yathā tathā-vidhaḥ |
guṇataḥby quality — however good or bad my qualities may be abl./adverbial, 'in respect of'गुण की दृष्टि से भी
asānilet me be / may I be 1 sg. of √as in the imperative sense (see the commentary)मैं होऊँ
yathā-tathā-vidhaḥof whatever sort — in any condition at all 'of this-or-that kind'जैसा-तैसा किसी भी प्रकार का
guṇataḥ yathā-tathā-vidhaḥ asāni — by whatever qualities, of whatever sort, let me be
guṇataḥ — गुण की दृष्टि से; asāni — मैं होऊँ; yathā-tathā-vidhaḥ — जैसा-तैसा किसी भी प्रकार का
And however I turn out in quality — whatever my nature or condition, high or low. Let me be of any sort at all. He is not setting a single condition on the self he is about to hand over.
गुण की दृष्टि से भी मैं जैसा-तैसा किसी भी प्रकार का होऊँ।
guṇa: elsewhere the technical 'strand' of material nature (sattva, rajas, tamas); here plainly 'quality, kind' — whatever character the body carries.
guṇa — अन्यत्र यह प्रकृति के पारिभाषिक 'गुण' (सत्त्व, रज, तम) को कहता है; यहाँ सीधे-सादे अर्थ में 'गुण, प्रकार' — देह जो भी स्वभाव धारण करे।
L3invocation
tad ayaṁ tava pāda-padmayor
tatso, therefore — that being the case connective 'tad'तो
ayamthis very one — this self of mine, whatever it be nom. sg.यह (मैं)
tavayours — to you, Lord gen. sg.आपके
pāda-padmayoḥat your two lotus feet loc. dual, 'at the two…'दोनों चरण-कमलों में
tat — so; ayam — this one; tava pāda-padmayoḥ — at your two lotus feet
tat — तो; ayam — यह; tava — आपके; pāda-padmayoḥ — दोनों चरण-कमलों में
So, whatever I am, this very self — I place it at your two lotus feet, Lord. The 'whatever' of the first lines now gets a single destination: your feet.
तो यह मैं आपके दोनों चरण-कमलों में...
pāda-padma, 'lotus feet': a fixed devotional idiom for the Lord's feet as the object of refuge; padma ('lotus') is not describing a flower but marking the feet as beautiful and worthy of worship.
pāda-padma, 'चरण-कमल' — भगवान के चरणों को शरणस्थान के रूप में इंगित करने वाला भक्ति का रूढ़ मुहावरा; यहाँ 'पद्म' (कमल) किसी फूल का वर्णन नहीं, बल्कि चरणों को सुन्दर और पूजनीय दिखाने का चिह्न है।
L4invocation
aham adyaiva mayā samarpitaḥ
ahamI — this same 'I', the self spoken of nom. sg.मैं
adyatoday adv.आज
evathis very — right now, not later emphatic 'precisely'ही (निश्चय ही)
mayāby me — of my own accord instr. of agentमेरे द्वारा
samarpitaḥhave been handed over, given up completely past pass. part., agrees with ahamसमर्पित कर दिया गया हूँ
aham — I; adya eva — this very day; mayā — by me; samarpitaḥ — have been offered up
aham — मैं; adya — आज; eva — ही; mayā — मेरे द्वारा; samarpitaḥ — समर्पित कर दिया गया
This very 'I' — today, right now — has been handed over by me myself. He does the surrendering with his own hand, and he dates it: today, not someday. The whole verse is one act of giving the self away.
वह मैं आज ही मेरे द्वारा समर्पित कर दिया गया हूँ।
samarpita, 'offered up / made over': from sam-arp, to hand something over entirely into another's keeping — here the total gift of oneself (ātma-nivedana), stronger than merely 'dedicated'.
samarpita, 'पूर्णतया अर्पित / सौंप दिया गया' — sam-arp से, किसी वस्तु को पूरी तरह दूसरे के हवाले कर देना; यहाँ अपने-आप का पूर्ण दान (आत्म-निवेदन), केवल 'समर्पित' कहने से कहीं अधिक गहरा।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
yo’pi ko’pīti |
yo’pi ko’pithe words 'yo’pi ko’pi' — 'whoever, whatever' pratīka, the lemma being taken up'जो भी कोई भी' (उठाया गया पद)
itiso [the verse says] — i.e. these are the words now to be explained quotation markerइस प्रकार (उद्धरण चिह्न)
yaḥ api kaḥ api iti — [on the words] 'whoever, whatever…'
yo’pi ko’pi — 'जो भी कोई भी' (जिस पद को उठाया गया); iti — इस प्रकार
Jīva takes up the verse's opening words 'yo’pi ko’pi' — 'whoever, whatever' — as the phrase he is about to unpack. This just flags which part of the mūla the comment is on.
'यो’पि को’पि' — इन शब्दों को लेकर [जीव व्याख्या आरम्भ करते हैं]।
iti here is the commentator's citation device: quoting the verse's first words to announce the passage under comment, like writing 's.v. "whoever…"'.
यहाँ 'इति' टीकाकार का उद्धरण-साधन है — व्याख्या के लिए उठाए गए अंश की घोषणा हेतु श्लोक के आरम्भिक शब्दों को उद्धृत करना, मानो 'जो भी...' यह शीर्षक देकर।
s2gloss
vādi-bhedāt svarūpato’thavā guṇato yathā-tathāvidho deva-manuṣyādi-rūpaḥ asāni bhavāni kāma-cāre loṭ |
vādi-bhedātbecause thinkers differ — different philosophical schools describe the self differently abl. of cause, 'owing to'वादियों के मतभेद के कारण
svarūpataḥas to its very nature — what the self essentially is adverbial abl., 'in respect of'स्वरूप की दृष्टि से
athavāor else disjunctiveअथवा
guṇataḥas to its qualities — its character or condition adverbial abl.गुण की दृष्टि से
yathā-tathā-vidhaḥof whatever sort it may be said to be 'of this-or-that kind'जैसा-तैसा किसी भी प्रकार का
deva-manuṣyādi-rūpaḥtaking the form of a god, a human, and so on bahuvrīhi describing 'I'देव, मनुष्य आदि रूप वाला (मैं)
asānilet me be — 'may I be' 1 sg. of √as'असानि'
bhavāni= bhavāni, 'let me become' — the plain form that asāni stands for the gloss-word for asāni'मैं होऊँ' (असानि का अर्थ-पद)
kāma-cārein the sense of free option — 'be it as it may' loc., naming the usageस्वेच्छाचार के अर्थ में
loṭthe imperative ending applies here — that is how asāni gets its 'let me be' force the technical name of the moodलोट् लकार
vādi-bhedāt svarūpataḥ athavā guṇataḥ yathā-tathā-vidhaḥ deva-manuṣya-ādi-rūpaḥ [aham] asāni = bhavāni; [this asāni is] loṭ kāma-cāre — [I use asāni as an imperative] in the sense of free choice
vādi-bhedāt — वादियों के मतभेद के कारण; svarūpataḥ — स्वरूप की दृष्टि से; athavā — अथवा; guṇataḥ — गुण की दृष्टि से; yathā-tathā-vidhaḥ — जैसा-तैसा किसी भी प्रकार का; deva-manuṣyādi-rūpaḥ — देव-मनुष्य आदि रूप वाला; asāni — 'असानि'; bhavāni — 'मैं होऊँ'; kāma-cāre — स्वेच्छाचार के अर्थ में; loṭ — लोट् लकार
Jīva explains the strange word asāni. First the content: because philosophers describe the self in different ways, it can be spoken of 'of whatever sort' — either as to its essential nature or else as to its qualities — appearing as a god, a human, or any other form. Then the grammar: asāni is a first-person form of √as ('to be'); it means the same as bhavāni, 'let me be'. And the imperative ending (loṭ) is used here in the sense of kāma-cāra — free option, 'be it whatever it may'. So the line means: let me be of any sort at all.
वादियों के मतभेद के कारण, स्वरूप की दृष्टि से अथवा गुण की दृष्टि से, जैसा-तैसा किसी भी प्रकार का — देव, मनुष्य आदि रूप वाला — मैं होऊँ। 'असानि' का अर्थ है 'मैं होऊँ'; यह स्वेच्छाचार में प्रयुक्त लोट् लकार है।
kāma-cāra: a Pāṇinian label for the imperative used to grant free choice or permission ('as one pleases'), not a command — Jīva invokes it to license the reading 'let me be whatever I may' rather than 'I must be'.
kāma-cāra — पाणिनि का पारिभाषिक नाम, स्वतन्त्र इच्छा या अनुमति ('जैसा चाहे') देने के लिए प्रयुक्त लोट् (आज्ञार्थ), आदेश नहीं; जीव इसे इसलिए उद्धृत करते हैं कि 'मैं जो भी होऊँ' यह पाठ मान्य हो, न कि 'मुझे अवश्य होना ही है'।
s3gloss
tad ayam iti cāsāv ayaṁ ceti vigrahāt so’yam ity arthaḥ ||
tad ayam itithe phrase 'tad ayam' [in the verse] pratīka'तद् अयम्' यह पद
caand — now taking up this next phraseऔर
asau ayaṁ ca itias 'that one' plus 'this one' — 'asau' (that) and 'ayam' (this) joined the resolved components'असौ अयम् च' इस प्रकार (विग्रह के घटक)
vigrahātby resolving the compound this way — once you unpack it so abl., 'from the analysis'विग्रह करने से
so’yamyou get 'so’yam' — 'that very same one is this one here' the resulting form (saḥ + ayam)'सो’यम्' (सः + अयम्)
ity arthaḥthat is the meaning closing formulaऐसा अर्थ है
tat ayam iti ca — and [the words] 'tad ayam'; asau ayam ca iti vigrahāt — by the analysis 'asau (that) + ayam (this)'; saḥ ayam iti arthaḥ — the meaning is 'so’yam' (that very one is this one)
tad ayam iti — 'तद् अयम्' पद; ca — और; asau ayaṁ ca iti — 'असौ अयम् च' इस प्रकार; vigrahāt — विग्रह से; so’yam — 'सो’यम्' (सः + अयम्); ity arthaḥ — ऐसा अर्थ है
Now Jīva handles 'tad ayam' in the verse. Resolve it as asau ('that one') plus ayam ('this one') — 'that one, and this one'. Unpacked that way it yields so’yam: 'that very same self is this one right here'. In other words, the self described all through the verse and the self now being offered are one and the same. That is the meaning.
और 'तद् अयम्' का विग्रह 'असौ अयम् च' (वह, और यह) इस प्रकार करने से 'सो’यम्' (वही यह) बनता है — ऐसा अर्थ है।
vigraha: the standard term for 'analysing / dissolving' a compound into its parts to show its sense — here Jīva dissolves tad-ayam and re-fuses it as saḥ + ayam = so’yam ('that-same = this').
vigraha — समास को उसके अंगों में 'खोलकर विश्लेषण' करने का मानक शब्द, जिससे उसका अर्थ स्पष्ट हो; यहाँ जीव 'तद्-अयम्' को खोलकर 'सः + अयम्' = 'सो’यम्' ('वही = यह') के रूप में पुनः जोड़ते हैं।
Viśvanātha Cakravartī
s1gloss
vapur-ādiṣu manuṣyādiṣu guṇato yo’pi ko’pi vā paśuḥ pakṣī vā tatrāpi yathā-tathāvidho’ṅgādi-hīno vā asāni bhavāni |
vapur-ādiṣu'among bodily forms and the rest' [in the verse] means — pratīka being glossed'वपुरादिषु' (जिसकी व्याख्या हो रही है)
manuṣyādiṣuamong humans and the like — that is the range 'vapur-ādi' covers loc. pl., the gloss for vapur-ādiṣuमनुष्य आदि देहों में (यही वपुरादिषु का अर्थ)
guṇataḥas to quality adverbial abl.गुण की दृष्टि से
yo’pi ko’pi vāwhoever, whatever, or the verse's phrase carried inजो भी कोई भी अथवा
paśuḥa beast nom., an added exampleपशु (एक जोड़ा गया उदाहरण)
pakṣīa bird nom., a further exampleपक्षी (एक और उदाहरण)
vāor — even these 'or'अथवा
tatra apiand even within that — even once you are in such a birth loc. + api, 'there too'वहाँ भी
yathā-tathā-vidhaḥof whatever sort 'of this-or-that kind'जैसा-तैसा किसी भी प्रकार का
aṅgādi-hīnaḥeven lacking limbs and the like — deformed or defective bahuvrīhi, 'one from whom limbs etc. are missing'अंग आदि से हीन (जिसके अंग आदि न हों)
vāor — even so 'or'अथवा
asānilet me be 1 sg. of √as'असानि'
bhavāni= bhavāni, 'let me become' gloss-word for asāni'मैं होऊँ' (असानि का अर्थ-पद)
vapuḥ-ādiṣu = manuṣya-ādiṣu; guṇataḥ yaḥ api kaḥ api vā — even a paśuḥ (beast) or pakṣī (bird); tatra api yathā-tathā-vidhaḥ aṅga-ādi-hīnaḥ vā asāni = bhavāni
vapur-ādiṣu — 'वपुरादिषु'; manuṣyādiṣu — मनुष्य आदि देहों में; guṇataḥ — गुण की दृष्टि से; yo’pi ko’pi vā — जो भी कोई भी अथवा; paśuḥ — पशु; pakṣī — पक्षी; vā — अथवा; tatra api — वहाँ भी; yathā-tathā-vidhaḥ — जैसा-तैसा किसी भी प्रकार का; aṅgādi-hīnaḥ — अंग आदि से हीन; vā — अथवा; asāni — 'असानि'; bhavāni — 'मैं होऊँ'
Viśvanātha pushes the 'whatever' further down. 'Among bodily forms and the rest' he glosses as 'among humans and the like'. But he does not stop at humans: 'whoever, whatever' — or even a beast, even a bird. And within any such birth, of whatever sort — even one missing limbs, deformed or defective — 'let me be' (asāni = bhavāni). So the surrender covers not just any human station but any animal body, and even a crippled one. Nothing is excluded.
'वपुरादिषु' अर्थात् मनुष्य आदि देहों में; गुण की दृष्टि से जो भी कोई भी होऊँ — अथवा पशु या पक्षी होऊँ; वहाँ भी जैसा-तैसा किसी भी प्रकार का, अथवा अंग आदि से हीन होऊँ। 'असानि' का अर्थ है 'मैं होऊँ'।
Viśvanātha reads the mūla's guṇataḥ and yathā-tathā-vidhaḥ at their widest: not merely 'high-born or low-born human' but down to animal and even maimed bodies — the surrender is placed with no minimum condition on the body received.
विश्वनाथ मूल के 'गुणतः' और 'यथा-तथा-विध' को उनके व्यापकतम अर्थ में पढ़ते हैं — केवल 'ऊँचे या नीचे कुल का मनुष्य' ही नहीं, बल्कि पशु और अंगहीन देह तक; समर्पण देह की किसी न्यूनतम शर्त के बिना रखा गया है।
s2gloss
tad ayam iti sa cāsau ayaṁ ceti vigrahāt so’yam ahantāspadaṁ mayā samarpitaḥ ||
tad ayam itithe phrase 'tad ayam' [in the verse] pratīka'तद् अयम्' यह पद
saḥ ca asau ayaṁ ca itias 'that one' and 'this one' — saḥ/asau (that) plus ayam (this) the resolved components'सः च असौ अयम् च' इस प्रकार (विग्रह के घटक)
vigrahātby resolving the compound so — once unpacked this way abl., 'from the analysis'विग्रह करने से
so’yamyou get 'so’yam' — 'that very same one is this one here' saḥ + ayam'सो’यम्' (सः + अयम्)
ahantāspadamthe seat of my sense of 'I' — the very thing I call myself 'the ground of I-ness', in apposition to so’yamअहंता का आस्पद (जो 'सो’यम्' का ही विशेषण है)
mayāby me — with my own act instr. of agentमेरे द्वारा
samarpitaḥhave been handed over completely past pass. part.समर्पित कर दिया गया
tat ayam iti — [the words] 'tad ayam'; saḥ ca asau ayam ca iti vigrahāt — by the analysis 'saḥ/asau + ayam'; saḥ ayam ahantā-āspadam — that-same-one, the seat of my 'I'; mayā samarpitaḥ — has been offered up by me
tad ayam iti — 'तद् अयम्' पद; saḥ ca asau ayaṁ ca iti — 'सः च असौ अयम् च' इस प्रकार; vigrahāt — विग्रह से; so’yam — 'सो’यम्' (सः + अयम्); ahantāspadam — अहंता का आस्पद; mayā — मेरे द्वारा; samarpitaḥ — समर्पित कर दिया गया
Viśvanātha closes on 'tad ayam' like the others: analyse it as 'that one' plus 'this one', giving so’yam, 'that very same self is this one here'. But he adds a phrase the others leave implicit: this so’yam is ahantāspada — the seat of my sense of 'I', the very thing I point to as 'me'. And that — 'has been handed over by me' (mayā samarpitaḥ). So what is surrendered is precisely one's own ego-ground, given away by one's own act.
'तद् अयम्' का विग्रह 'सः च असौ अयम् च' (वह, और यह) इस प्रकार करने से 'सो’यम्' (वही यह) बनता है — अहंता का आस्पद यह मैं, मेरे द्वारा समर्पित कर दिया गया।
ahantāspada, 'the seat of I-ness' (ahantā = the feeling 'I am', āspada = ground/locus): Viśvanātha names exactly what is being offered — not an external possession but the very self one identifies as 'I'; that is what mayā samarpitaḥ ('offered by me') gives away.
ahantāspada, 'अहंता का आस्पद' (अहंता = 'मैं हूँ' का भाव, आस्पद = आधार/स्थान) — विश्वनाथ ठीक-ठीक बताते हैं कि क्या अर्पित हो रहा है: कोई बाहरी वस्तु नहीं, बल्कि वही आत्मा जिसे 'मैं' कहकर पहचानते हैं; यही 'मया समर्पितः' ('मेरे द्वारा अर्पित') देता है।
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